The
ongoing shift from a modern to a secular/postmodern mindset in the dominant
culture has brought with it a shift in how the gospel is allowed to be
transmitted. No longer can we assume that those to whom we witness know
anything about the Bible, the plan of salvation, or the life of Jesus. This
means that to do apologetics in traditional ways would be like talking to
someone in a foreign language. Alister McGrath[1]
has been helpful to my understanding. The chart below helps to clarify the
differences between traditional apologetics and new apologetics, and their
effectiveness when interacting with the secular/postmodern paradigm. A second
posting on this subject will break down his “points of contact.”[2]
Secular /
Postmodern
|
Traditional
Apologetics
|
New
Apologetics
|
There are many faiths – All religions
are equally valid / Many paths lead to God.
|
There is one faith – Efforts to
advocate the faith are based on knowledge and argument.
|
There is one faith – Efforts to
advocate the faith is related to an experience base.
|
Do not force your faith on others. To
claim that Christianity is the only way to God is the height of arrogance.
|
The Constantine Effect – The belief
that the culture is and must remain Christian.
|
Relationships and trust are a key part
of this apologetics. An alternative to the culture is being offered.
|
Proof is demanded / Each person’s
religious experience has validity.
|
Logic and argument which responds to
the demand for proof.
|
The proof is a life lived with complete
integrity. Then a genuine, and credible witness.
|
These
changes raise additional questions: “How do we witness in this new context?” or
“What can we use to help us formulate a witness?” In the Modern Era, dominated
by the scientific method, Christianity was challenged to prove its basic
tenets. The old apologetics tools are knowledge-based arguments, used to answer
that challenge. Although still helpful, they are no longer our best option. A
sincere witness is often much better. McGrath suggests that
we need three sets of tools. We need to:
· Knowledge of
theology — When we want to give a reason for the hope
that is within us, our witness needs to be biblically and theologically sound
(exegesis). Good theology is based on good exegesis.
· Understand the
culture of the secular mind — It is
also necessary to add the knowledge of our context to our biblical knowledge. A
good understanding of how our society thinks, what it values, and dislikes, increases
the effectiveness of our witness.
· Sympathetic
listening — The third tool that brings our first two
points into play is sympathetic listening, which has two features: a) being a
good listener, and b) someone who listens without judging. Jesus always
listened non-judgmentally. He comes to us, He knows who we are, and loves us
anyway. Sympathetic listening means genuinely loving people and allowing
relationships to develop; it means
to listen to someone’s story without interjecting judgmental comments. For
example, allowing them to talk about a failed live-in relationship without
telling them it was wrong; coming back with, “That must have been very
difficult for you.” Show sympathy no matter what is said. This kind of listening will build relationships. If we learn to build
relationships using McGrath’s tools and listen sympathetically, several
possibilities will tend to present themselves moving forward:
o
We will be able to
build trust and gain a friend,
o
We will build meaningful relationships with people
who are hurting and need a friend and the comfort of Christ,
o
We will become aware of point(s) of contact which we
have in common with our new friend, and most importantly,
o
We will then have earned the right to tell our own
story; witnessing to the grace of God in our lives at that particular point.
If we begin with listening, it
happens naturally, and the focus is not on us. I hope this helps you, as you
move out into and engage the world around you. Focus on loving people where
they are.
Is McGrath correct in his
analysis?
Is there someone in your
acquaintance to whom you can listen?
Could you practice on your
family?
In
the next post we will explore McGrath’s seven “points of contact.”
[1] McGrath,
Allister. Intellectuals Don’t Need God and Other Modern Myths. Oxford: Oxford
Press, 1990.
[2] A “point of
contact” is a term McGrath uses to describe seven areas of need that are common
to all humanity. According to McGrath, everyone has a need in at least one of
these areas. More about points of contact in an additional post.
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